In the Name of Allah, the Most Gracious, the Ever Merciful…
From Moosaa at-Taweel al-Amreekee to the Grand Mufti, the virtuous Shaykh ‘Abdul-‘Azeez Aal ash-Shaykh: As-Salaamu ‘alaykum wa rahmatullaah wa barakaatuh. As for what follows:
In these days -the days of the Coronavirus Pandemic- Allah has indeed blessed us with good leadership, governmental leaders and scholars who love the Muslims, and the Muslims love them. They lead the people to safety and well-being, by the Permission of their Lord. Their cooperation in establishing safety protocols in the land of Tawheed, the land of the two sacred and honored mosques, the respected Kingdom of Saudi Arabia -may Allah protect it from every evil- is an exemplary thing, a role model for the entire world, and the praise is for Allah. People of all different religions and various languages notice this, so may Allah compensate you for your hard work and reward you with the best reward for what you do for your Ummah!
A matter that causes fear has indeed come to us, a very serious matter, and [about it] the people have differed in their views. And our Lord, the All-Knowing, the Ever Informed, has indeed guided us to what is befitting for us in these types of issues, with His Statement [which means]:
And when there comes to them a matter of safety or fear, they spread it openly. Yet had they only referred it back to the Messenger and those in authority among them, those of them capable of extracting its ruling would have done so. [4:83]
So in order to implement this Noble Verse, and with due concern for unity, I present some important questions. I do believe that your answers to them will –by Allah’s Permission- save your children of Ahlus-Sunnah in foreign lands from the differing that has befallen them, as you hold a position of trust with everyone. It is from Allah that I hope that we could benefit from your noble instructions.
The First Question: How do we know exactly what the nawaazil (pending issues in need of verdicts) are, those which must be deferred to the senior scholars and people of authority? Are the Fiqh issues connected to the Coronavirus from those nawaazil?
[ANSWER] From ‘Abdul-‘Azeez ibn ‘Abdillaah ibn Muhammad Aal ash-Shaykh to the respected Moosaa at-Taweel, may Allah grant him success. As-Salaamu ‘alaykum wa rahmatullaah wa barakaatuh, and as for what follows the greeting:
Your letter has reached me, the one asking about five matters, so here is the response:
Firstly, whatever issues and nawaazil happen to people are to be returned back to the Book and the Sunnah, as the Exalted One says:
O you who have believed! Obey Allah, and obey the Messenger, and those in authority among you. If you differ over any matter, then return it back to Allah and the Messenger if truly believe in Allah and the Last Day. That is better and more suitable for a final determination. [4:59]
And whenever the issue is specific to some individuals, then the Fuqahaa’ (those knowledgeable of Fiqh, i.e. Islamic rulings), the rightful people of ijtihaad (deducing rulings from evidences), those who fulfill the requirements of ijtihaad, implement their ijtihaad, due to His Statement, the Most High:
Follow what has come down to you from your Lord, and do not follow any helpers (or protectors) besides Him. Little do you remember! [7:3]
And whoever is not from the Fuqahaa’ is to refer to the scholars, due to His Statement, the Most High:
So ask the people of knowledge when you do not know. [21:7]
And whatever issues are connected to broad public concern are referred back to those in [official positions of] authority, those who consult with the people of knowledge and specialization [of specific relevant fields], as He, the Most High, has said:
ﱡAnd when there comes to them a matter of safety or fear, they spread it openly. Yet had they only referred it back to the Messenger and those in authority among them, those of them capable of extracting its ruling would have done so. And had it not been for the Favor of Allah upon you, and His Mercy, you would have followed the Shaytaan, save a few. [4:83]
The Second Question: What should be done if we enter a mosque these days -the days of the Coronavirus-, and we find that the people of this masjid are not distancing themselves from one another, nor are they implementing the safety protocols of the authorities, in non-Muslim lands? Instead, they order those praying to come together and stand without gaps in the rows. Please instruct us, may Allah protect you from every evil.
[ANSWER] Secondly, keeping distance between the people who pray in the mosque is done for the purpose of avoiding the spread of the disease. It does not affect the validity of the prayer, and it is from what accomplishes [legislated] benefit and repels harm. Thus, if you enter a mosque where the people are not abiding by the protocols of safety requested by the authorities to prevent the spread of the disease, then it is upon you to advise those who maintain that mosque to have the people abide by the precautionary procedures required by the relevant authorities.
The Third Question: In the West, we have some doctors among the Muslims, people of Sunnah and [good practice of] Religion, people known for their love of Islamic knowledge and its dissemination. However, in these days specifically, they oppose the official Health agencies, saying that there is no need for the well-known protocols of safety which those officials instruct the people to observe, like distancing, wearing masks, etc., protocols that match or are close to the same ones chosen by the Muslim leaders. They say that the verdicts issued by the people of knowledge in the Muslim lands and the decisions made by their rulers are erroneous opinions, because they are based on blindly following global health organizations of the non-Muslims, and that they -those in such organizations- are people with evil agendas against the Muslims. This stance has begun to spread among some of the youth, so what direction do you have for us and them?
[ANSWER] Thirdly, upon you is to abide by the safety instructions issued by the official authorities, those taken in order to prevent the spread of the disease. Furthermore, you must not subject the Muslims to punitive action by encouraging them to violate the instructions issued by the official authorities.
The Fourth Question: What should be our stance on those who talk about So-and-So, the government official, in their private gatherings, actually naming one of the authorities in the land of the Two Sacred Mosques, saying that he is causing corruption in the land, because he closes mosques and puts restrictive limits on those who come for Hajj and ‘Umrah, requiring them to follow harsh safety restrictions, which leads to the ruin of the sacred places [of worship].
[ANSWER] Fourthly, it is not permissible to speak ill of the authorities for instituting what they believe are efforts needed to prevent the spread of diseases. Instead, what is due to them is to be praised [for that] and supplicated for.
The Fifth Question: What is our stance on those who say that the governmental leaders in the Land of Tawheed have made decisions during this pandemic based on blindly following the West, without consulting the people of knowledge?
And I do apologize for the number of questions; however we are in a state of differing and dispute, and we are seeking a good way out, one pleasing and successful, from this trial, which is merely from the things that our Lord, the All-Mighty, the All-Wise, tests us with. It is a good trial, so that the Muslims would advise one another and differ [to a point], but then return back to the Truth, come back close to one another, and love one another for Allah’s Sake, all of them together upon one single heart. And it is Allah that I ask to actualize that, by His Grace and Generosity. Was-Salaam. [Dated: 1442/2/18]
[REPLY] Fifthly, the rulers of the Kingdom of Saudi Arabia are vigilant over matters of benefit for the Muslims and repelling harm from them. May Allah reward them with the best reward. Their way of doing things continues to include consultation with the people of knowledge in matters that arise, in order to know the [correct] legislative ruling.
Attached are a number of edicts and official decisions on the topic.
May Allah make us all successful in attaining what pleases Him, and may He aid us and you in what is good.
Was-Salaamu ‘alaykum wa rahmatullaah wa barakaatuh.
The Grand Mufti of the Kingdom of Saudi Arabia
Chairman of the Council of Senior Scholars
General Chairman of Academic Research and Edicts
[stamp]
Dated: 1442/4/22 (Monday, December 7, 2020)
Translation: Moosaa Richardson
IMPORTANT RESOURCES ON THE TOPIC:
PDF: This article [with Quranic Verses in Arabic]
PDF: Original Arabic of this article with English translation, side-by-side
PDF: Original Arabic (الأصل) of this article
PDF: Nine Advices As Relates the Novel Coronavirus by the Mufti Shaykh ‘Abdul-‘Azeez Aal Shaykh
PDF: Advice of Shaykh ‘Abdullah al-Bukhari About Coronavirus
Video: Healthy, Realistic, Practical Optimism During the Coronavirus Outbreak (Youtube)
PDF: Fleeing From the Decree to the Decree [Rahmaaniyyah, Abul-Hasan Maalik]
Video: Don’t Downplay the Seriousness of the Coronavirus! (Youtube)
MP3 Audio: Key Lessons About the Coronavirus [Hassan Somali]
PDF: The Issue of Contagion – An Islamic Perspective [Taqweem Aslam]
Article: What Blessings Could Come From the Closing of Masjids?!
Khutbah: Coronavirus – How Muslims Understand it & Other Epidemics
MP3 Audio: Q&A About Coronavirus Conspiracy Theorists [Hassan Somali]
A brother asked me in a private message: Why didn’t he ask the Mufti about his claim that air fresheners are shirk?
I sincerely hope that anybody still repeating this lie would sincerely repent to Allah from the major sin of slander. Allah has said:
والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا
“And those who harm the believing men or women with based on what they did not even do, they indeed bear the burden of slander and manifest sin.” [33:58]
And ‘Abdullah ibn ‘Umar narrated to his students one day, that the Prophet (may Allah raise his rank and grant him peace) said:
من حالت شفاعته دون حد من حدود الله، فقد ضاد الله، ومن خاصم في باطل وهو يعلمه، لم يزل في سخط الله حتى ينزع، ومن قال في مؤمن ما ليس فيه، أسكنه الله ردغة الخبال حتى يخرج مما قال
“Whoever tries to intercede to prevent one of the hudood (legislated punishments) of Allah has opposed Allah. Whoever argues in favor of falsehood while he knows [it is wrong] shall remain under the Anger of Allah until he retracts. Whoever claims about a believer what is not true about him, Allah will make him dwell in Rhadghat al-Khabaal (a slurry of the pus of the people of Hell) until he comes out of what he said.” [Sunan Abee Daawood, authentic]
“Until he comes out of what he said” means: after being punished in Hell until he is purified from that sin, and Allah knows best.
Slander is nothing light, dear brothers! And it certainly becomes even more serious when it is used to discredit the carries of the Truth! Shaykh Rabee’ ibn Haadee al-Madkhalee (may Allah preserve him) said, “Spreading falsehood and lies about the people of the Truth distorts the beauty of the Truth, comes between the people and the Truth, and obstructs [them] from the Path of Allah. And so they (the people) become such that they only accept the Truth from So-and-So and So-and-So. Even when what So-and-So says is false, they still consider it correct! This is a fatal disease, dear brothers! It is the disease of the hearts! It is the disease of the hearts which we must exert all our strength to remedy, to cure this deadly disease…”
Source: https://twitter.com/1MMeducation/status/1337753317242515456
And you should be aware that this issue was only contrived by Dr. Abdul-Rahman Omaisan and his followers, after I advised him directly about lecturing in a masjid six days before Louis Farrakhan some years ago, and other issues of private advice he was not pleased with. They went fishing for some mistake of mine to refute, and the best they could come up with was some advice I gave to remove hangings from rear-view mirrors. They spun it until it first became a waseelah (pathway) to shirk, and then later they began saying I consider air fresheners to be shirk. It has simply evolved as gossip on the tongues of sinful and heedless people until it actually became, “Air fresheners are shirk!” So whoever is pleased with slander and the pus of the people of Hell for himself, let him go on claiming such a thing! And whoever wishes to review the issue and understand it, please refer to the detailed public clarification I gave on the topic in Ramadhaan 1440:
Part 1: https://www.spreaker.com/user/radio1mm/ramadhaan-lessons-28
Part 2: https://www.spreaker.com/user/radio1mm/ramadhaan-lessons-28-b
And I remain open to correction on that topic, or any other topic where I have erred. And since this Deen is sincerity and sincere advice, advise me about any of my work that needs corrected or improved, be an upright Muslim and communicate good advice, but don’t be a gossiper hiding in the shadows, saying, “Why didn’t he do this or that?” My personal promise to you is that -in shaa’ Allah- I will consider your input and ask Allah to show me the good of it. May Allah bless you!
I further advise that whatever is causing your adversity to the speech of the scholars of this topic (Covid-19 precautions), which led to bringing up this slander, should be looked at critically within yourself. May Allah give you success.
And I further ask you, tanaazulan (playing “devil’s advocate”): If what I said was 100% erroneous, and what is true is that there is no legitimate reason to avoid hanging anything on your rear-view mirror, then what are the ramifications of this error? How many people will be harmed by not hanging something on their rear-view mirror? And is it an error in Usool (fundamentals)? Meaning: Ahlus-Sunnah hold that hanging things from rear-view mirrors is from our Usool, and whoever errs in this has contradicted the Usool of Ahlus-Sunnah?
And then, because we are honest with ourselves and always consider what the case would be if we were wrong: What about those who contradict the scholars about the Covid precautions and tell people there is no need for distancing or masks? What if they are wrong? (Is that even possible? To some people, maybe that is not even within the realm of possibility!) What if precautions are actually needed to help prevent the spread of a deadly virus? What if our scholars are right? (Is that even possible? Could you, for the sake of argument, just consider the remote possibility of that?) If the scholars are right, and we are wrong? What are the ramifications? Think and be critical. Human lives. A lot of illness and loss of human lives, hundreds, thousands, maybe even millions, only Allah knows, depending on how far such advice had spread and been acted upon!
So when talking about issues with fairness and justice, how do the ramifications of the two cases compare? Let’s use our intellects. With 1.6 million people already dead from Covid-19 (official statistics from KSA Health Dept.), and thousands dying every day, by the Permission of Allah and from His Decree and what He chooses to test the people with, why would one of us think that the more appropriate issue to focus on is some contrived “Air fresheners are shirk” slander?
“And you should be aware that this issue was only contrived by Dr. Abdul-Rahman Omaisan….” [admin: you forgot “…and his followers”]
What is your proof that Dr. Abdur-Rahman Omaisan [and his followers] contrived this? Bring it forward! [message edited by admin]
Dr. Omaisan sent me a message shortly after I advised him privately on a number of serious errors in da’wah, about five years ago. It was clearly a reactionary, “back-at-you” type of response, as when pressed for details about the claimed statement, he did not know what I had actually said, and admitted he had not even read it himself or heard it from me originally. I asked him to verify things before acting on them (again), and this has been a recurring problem from him, acting on things without verifying them. He would later go on to take the leading role in trying to bring the Sa’aafiqah trials to America, attempting to discredit the callers to Salafiyyah in his land, instead of working with them and sharing advice with them, as they had been trying to do with him diligently for years, and may Allah reward them for their efforts to include him, and may Allah reward them for their patience throughout his harms. As Shaykh Rabee’ accurately describes him, he has deviated to the point where he tries to aid falsehood over the truth. [Arabic audio] May Allah guide him. At any rate, despite all of that, I still took his concern seriously, went back and reviewed what I had said on the topic. I did not find what he claimed, nor could he find it.
In short, your reasoning for warning against Dr. Omaysan and his “followers” is… [false narratives based on poor assumptions removed by admin]
This is off-topic, but for the record, the callers to Sunnah and Salafiyyah in the West tried very hard to put up with this individual for many years, despite his ongoing harm and recklessness. Personal preferences were put aside, as they struggled (through much harm) to work with him as our scholars advised. Later, Shaykh Rabee’ ibn Haadee al-Madkhalee (may Allah preserve him), after much personal follow-up and attempts to advise him (without success), when his direction became clear, he warned the Salafees of every land against him, saying he has deviated significantly, and that he aids falsehood over the truth. [AUDIO (Arabic): Click here] This confirms what what many in the West had experienced, so may Allah reward this great scholar for his helpful advice and sharp insight. And may Allah reward the mashaayikh in the West for their many attempts to advise and correct him. This is no light matter at all, and those who ignore it and choose to believe it is based on personal differing are in serious danger, so beware. Realize that it is a very common response from the people of deviation to claim that the scholars who warn against them only do so based on personal issues or jealousy, students lied on them, “tried to turn the shaykh against him”, etc. That is nothing new. May Allah bless you and protect you from harm in your Religion, straying, and all evil.
السلام عليكم و رحمة الله و بركاته
There are people who say that the opposition to the COVID response is NOT opposition to the scholars, rather it is opposition to the medical experts advising the scholars. Therefore, there are no contradictions pertaining to referring the matter to the scholars, as it’s still being left to them, but the ones advising the scholars are the ones being opposed. Please advise us accordingly.
May Allah increase you in good and make your work heavy on your scales.
وعليكم السلام ورحمة الله وبركاته
I humbly advise that any matter connected to the health and well-being of the masses is returned back to the highest ranking Muslim authorities. And I advise the we all fear Allah and seek the Pleasure of Allah alone, and the we follow the tremendous advice of the Mufti, Shaykh ‘Abdul-‘Azeez Aal Shaykh, when he said:
Source: https://www.bakkah.net/en/nine-advices-as-relates-the-novel-coronavirus-covid-19-pandemic-shaykh-abdul-azeez-aal-shaykh.htm
Assalamualaikum
Afwan, may I know who is Moosa At-Taweel? BaarakAllahu fiikum.
Wa ‘alaykum as-Salaamu wa rahmatullaah. That is Moosaa Richardson. Arabs have a difficult time with the name “Richardson” in Arabic, they would say: Reet-shaarid-soon.
[Admin: The following is a summary of concerns expressed in an extremely long message by ‘Anonymous’. Please keep questions and comments brief and to the point, may Allah bless you.]
“…You could have jointly wrote some of the questions to the Grand Muftī with the cooperation of that particular student of knowledge…”
Yes, that would have been best. Many unsuccessful attempts were made to accomplish this.
“…For example, you could have asked the Grand Muftī…”
No one is stopping anyone from asking the scholars about matters related to the Covid-19 Pandemic. This has been my advice since the beginning of the pandemic. Return matters of public safety that affect the masses back to the scholars and Muslim leaders. I got a chance to get some questions in, wal-hamdu lillaah, and the Mufti, the Lajnah, Shaykh al-Fowzaan, etc. they all have office hours and they continue to respond to questions. My advice is not to spend great efforts over-analyzing what was in my questions or how I should have worded them, but benefit from the answers with sincerity to Allah, and ask relevant follow-up questions, if anything is unclear.
“…They acknowledged that it’s a means of precaution and and no where did they clearly suggest that social distancing is a specific obligatory ruling from Allāh…”
Shaykh Saalih al-Fowzaan (may Allah preserve him) repeated and emphasized that social distancing in our current predicament is obligatory. He said it is from what Allah has made obligatory on us, from the generality of taking precautions. Review his clear words here: https://www.bakkah.net/en/social-distancing-during-these-times-is-an-obligation-from-allah-it-only-increases-our-love-for-one-another.htm
And consider the harmful effects of over-analyzing clear and direct speech. The shaykh is alive, and if you are genuinely concerned, please ask him (not me) if the obligation of social distancing which he emphasizes is from Allah, or himself, or some other source of rulings.
“…Look at how you previously described the previous mistaken rulings of the scholars of the past when they opined that smoking tobacco was only makrūh and not Ḥarām. You rightly corrected a brother, may Allāh guide me, him, and you, isn’t a ruling from Allāh because when the scholars received more scientific research in the future (i.e. decades as you can read from below), then, they determined that it was Ḥarām…”
Yes, the scholars initially did not have enough scientific data about the long-term effects of a relatively new issue, smoking. Once patterns of long-term use were gathered and determined to be clearly harmful and even deadly, they ruled upon smoking that it was impermissible. Here’s the key, dear brother: The SCHOLARS are the ones who issued the initial ruling, and the SCHOLARS are the ones who issued the later ruling, in an issue that is now clear, and all the dust has settled. As for the Covid-19 pandemic, information is new, and data is being collected day by day! Studies continue. Scholars are involved and following the matter closely. SCHOLARS have told us at this point, today, to distance ourselves from each other and take precautions, and SCHOLARS may re-evaluate that as the situation develops and more information is known. We are not in front of them, issuing rulings, rather they are the leaders of this Ummah, and we remain behind them. If we have findings, data, research, etc. we send it to them, and we keep to our places. Like the issue of smoking and other issues which require patient and diligent investigation, when the Covid-19 pandemic is all over, in shaa’ Allah, we will be able to look back and see how things developed. As for now, we are in the middle of it, and we are not fully aware of all matters related to it, as the top experts acknowledge. Be patient, dear brother. And Allah knows best.
وَمَآ أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِمْ فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
“And We have not sent anyone before you, [O Muhammad], except men to whom We revealed, so ask the people of knowledge if you do not know.” [Sūrah al-Anbiyā’ 21:7]
This clarifies for us that we should return every affair to qualified people who are considered the people of knowledge in that field. It is mentioned that someone from the people of knowledge was approached by a Christian man who wished to criticize the Noble Qur’ān while they were both in a restaurant. So the Christian man asked, “Where is the clarification as how to cook this food?” The knowledgeable man summoned the restaurant owner and said to him, “Describe for us how to cook this food.” So he described it for them. He then said, “This is what has come in the Qur’ān.” The Christian was amazed at this response and asked, “How is that so?” Then he said, “Indeed, Allāh (عز وجل) says,
فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
“So ask the people of knowledge if you do not know.” [Sūrah al-Nahl 16:43]
Book: Explanation of Muhammad Ibn ‘Abdul-Wahhaab’s Removal of Doubts
By Imaam Muhammad Ibn Saalih al-‘Uthaymeen
Translated by: Qasim Mutiva
Sunnah Publishing| Page: 169, 170
Jazaak Allahu khayran. 100% Agreed. And we thank Allah for great senior scholars appointed to give fatawa in these matters of emergency, those who the other scholars refer us to while they remain silent. As is well known to all students of knowledge who know about our senior scholars, they actively sit with, consult, learn from, etc. top health experts and specialists of related fields connected to the verdicts they issue. That is binding on them, and we only know them to be the best of the Muslims in fulfilling their obligations in general, and specifically in this issue. Anyone who suspects they have given fatawa without gaining the required insight from specialists in matters where specific expertise is needed must carefully investigate that suspicion and verify, by contacting them directly. A specialist who believes he has knowledge to offer them which he feels has been neglected (and this is possible) must be sincere to Allah and hasten to communicate with them and inform them of what he feels they are overlooking. This is naseehah, and we must avoid spreading unverified suspicions about our scholars, or making insinuations that they are not fulfilling their duty of investigation and gathering information from its proper sources before speaking. May Allah bless you.
Assalamu alaikum wa rahmatullah wa barakaatuhu Ustadh.
Is it possible for our experience to differ, from a place to place. For eg, I’m from Kashmir, and we have minimal social distancing being implemented here by people, and very few wear masks. markets are bustling with crowd and yet the cases have been hovering around 400-500 since last 3 months( considering we have a population of around 8 million). Based on our personal experience, we may not consider the same disease as dangerous and as fatal as someone from a different region. Also, from the general aspect, whatever our view may be, we follow the advice of our scholars and authorities but does it mean we cannot academically differ with the merits of the disease particularly if there are strong evidences to back that claim? Also are we presuming that the ulema are intricately aware of the mechanisms of the disease? I remember the incident of the Messenger of Allah sallahu alayhi wasallam concerning Grafting. May be you can throw some more light on this. Barakallahu feekum.
السلام عليكم استاذ.
In of your articles, you mentioned “Social distancing is an obligation from Allaah during these times”. Doesn’t that imply social distancing and wearing masks is a direct obligation from Allaah? Wouldn’t it be more correct to say “Obeying the Rulers and Scholars is obligatory therefore Social distancing is obligatory”?
If the authorities make vaccinations obligatory in the future, likely for Hajj and Umrah, we cannot say “Vaccinations are an obligation from Allaah”, rather shouldn’t we say the statement I already mentioned (obeying authorities is obligatory)?
Please clarify this issue, JazakAllahu khayran. May Allaah keep you and your family safe and healthy.
وعليكم السلام ورحمة الله وبركاته
May Allah bless you, and thank you for your question and for seeking clarification.
Be careful of over-analyzing things and takalluf (over-burdening ourselves unnecessarily). That advice of Shaykh Saalih al-Fowzaan is primarily about the obligation of social distancing in our current situation, not the obligation of obeying leaders. He repeatedly emphasized the need for distancing and its status as an obligation:
“They must keep a distance from each other these days, fearing the spread of the contagion. There is to be a gap between each two people…”
“So they must keep a distance from each other, until the reason [for these protocols] no longer remains. Then, they can go back to coming close together. This is something which Allah has legislated for them. These two matters are obligatory – offering worship and following protocols of safety. These are among the things that Allah has ordered to be done, as found in His Statement, the Most High: “Take precautions” [4:71]. This means: From everything that harms you; be warned of it, and stay away from it. From the generality of that is: Physical closeness between the Muslims during these days, as what is legislated is distancing for health concerns. This is from what Allah, the Mighty and Majestic, has made obligatory – Taking necessary steps for safety, following precautionary health protocols, and taking the advice of doctors. All of these matters are from what Allah, the Exalted and Most High, has made obligatory upon the Muslims, in order to maintain good health, for them and their brothers…”
“So what is obligatory upon the Muslims during their gatherings is to maintain distance between themselves…”
Source: https://www.bakkah.net/en/social-distancing-during-these-times-is-an-obligation-from-allah-it-only-increases-our-love-for-one-another.htm
Please consider: Have I been over-analyzing some VERY CLEAR words of instruction from a senior scholar? And why am I doing that?
And as for the issue of vaccinations, then like all issues of broad concern, safety, and fear for the Ummah, we will be looking for direction from our scholars and Muslim leaders. As the Mufti has advised, it is upon us to avoid spreading misinformation and causing panic and fear, but rather we must take our information from official sources of accurate information, and then return anything confusing about that back to the scholars. This is found in point #6 of this excellent set of important reminders: https://www.bakkah.net/en/nine-advices-as-relates-the-novel-coronavirus-covid-19-pandemic-shaykh-abdul-azeez-aal-shaykh.htm
UPDATE: https://twitter.com/1MMeducation/status/1367121455255814144
UPDATE about vaccinations: https://twitter.com/1MMeducation/status/1367121455255814144
السلام عليكم ورحمة الله وبركاته
akhee Moosa, can you kindly send or ask this crucial question (exactly as it is) to the Shaykh again so he can answer it for us brothers not only in the west but around the world ?
Are the Muslims in other Muslim or Non-Muslim countries – (whose Authorities have NOT ordered with social distancing, face masks or other preventative measures due to their own research and consultation with experts carrying a different view on the pandemic) – SINFUL for not following this social distancing and safety measures in their worship, gatherings or in other situations and ARE THEY ABANDONING AN OBLIGATION ?
akhee Moosa, why don’t you just get a final fatwa from the shaykh regarding the main issue and focal point of confusion which is regarding the title of your Article “Social Distancing During These Times is an Obligation From Allah;It Only Increases Our Love for One Another”.
why don’t you send a question (attaching with it shaykh Fawzan’s audio) asking something like –
” Is writing “Social Distancing During These Times is an OBLIGATION FROM ALLAH..” tantamount to saying that social distancing is the hukm of Allah which has been prescribed directly in the Nusoos ?
And is it correct or permissible that this title be used for the words of shaykh Fawzan’s advice regarding social distancing ?”
– and share the answer once it comes ?
May Allah bless you, Muhammad. Refer to the answer provided to our brother, Jasir, here: https://www.bakkah.net/en/questions-from-the-west-about-covid-19-answered-by-the-grand-mufti-of-saudi-arabia-shaykh-abdul-azeez-aal-shaykh.htm#comment-113112
Whoever feels that is needed to clarify what Shaykh Saalih al-Fowzaan said, then he is alive, and they are welcome to go ask him. I do not see any benefit in badgering the shaykh over the obligation he stressed and emphasized repeatedly, and whether it is from Allah or some other source of rulings. I think that would be poor manners with our scholars. A student of knowledge has to mind his interactions with the scholars and ask good questions. Yet, people who insist it is an important follow-up question are free to ask him. May Allah guide us all to the best manners and the most beloved statements and actions to Allah.
Since brother Moosa is in KSA , why doesn’t he look to personally ask scholars if saying “Social Distancing is an OBLIGATION FROM ALLAH” is tantamount to saying or implying that social distancing is directly and specifically present in texts as a hukm of Allah?. Also if that title was appropriate to be given to the speech of Shaykh fawzan ?… [question abridged]
Shaykh ‘Abdullah al-Bukhari (may Allah bless and preserve him) confirmed on Friday (the 27th of Rabee’ al-Aakhir, 1443) that when Shaykh Saalih al-Fowzaan said that distancing is waajib, he meant waajib in the Deen of Allah, shar’an, and nothing else could be understood from such a context. (This private sitting was attended by Abu Muhammad al-Maghribi, Abu Zeiad Khaled Bagais, and others.)
If you wish to say, “I do not agree with Saalih al-Fowzaan,” then just say that. What he said was crystal clear, and we are not idiots who cannot understand basic terms like waajib, or fall for creative over-explanations of simple basic speech in order to block people from hearing and implementing beneficial instructions from our scholars. Our scholars, especially the likes of Shaykh Saalih al-Fowzaan, speak with clear language, not riddles that need decoded. So seek refuge with Allah from the evils of yourself, and then ask Him to make the issue clear to you.
If you are still troubled by this matter, then Shaykh Saalih al-Fowzaan himself is alive and can be asked. “Shaykh, when you said distancing in these circumstances is waajib, and it is from the asbaab (steps) of caution which Allah made waajib on us, did you mean waajib in Allah’s religion? Did you even mean waajib, or did you mean not waajib? And shaykh, did you mean Waajib in Shar’ Mu’awwal or Shar’ Munazzal?” No one is stopping anyone who is genuinely confused and needs to ask these questions.
Both you and I don’t disagree or differ that Shaykh Fawzan when speaking about social distancing that he was referring it as a wajib in shar muawal.
However, the point of contention is “how has his speech been described “?
Since you gave his speech the title “Social Disancing During these Times is An OBLIGATION FROM ALLAH “, we are criticizing that since essentially saying “XYZ is an OBLIGATION FROM ALLAH” means or carries meaning that XYZ is wajib in Shar Munazzal.
And thererfore due to this, that title or description clearly is not representing what the Shaykh spoke about social distaning being wajib [ in Shar Muawal]
And that is what the question to be asked to scholars should have been – Does saying “Social Distancing is an OBLIGATION FROM ALLAH” tantamount to saying or implying that social distancing is directly and specifically present in texts as a hukm of Allah [ ie. Shar Munazzal] ?.
And if that title was appropriate to be given to the speech of Shaykh fawzan [ who explained social distancing to be wajib in Shar Muawal] °
However, you ended up asking a completely different question which is very disappointing and sad.
But InShaaAllah we hope you ask this question in the correct form as mentioned above once again to the scholars and get this issue resolved completely.
We ask Allah for safety, guidance and Tawfeek. Aameen
This remains a point of invalid criticism, sorry. Quite simply, all obligations, prohibitions, and other rulings in the Religion of Islam are from Allah. When a scholar makes ijtihaad (deduction of a ruling upon a specific issue), and he says something is waajib (obligatory), then it can only be understood that this is what he holds to be an obligation with Allah. The mujtahid (scholar who makes ijtihaad) does not have some other set of rulings that he intends are not from Allah! This is the danger of speaking about Islamic rulings, as explained by the scholars throughout history. One who speaks about halaal and haraam is saying that Allah made this halaal and that haraam. Allah says:
ولا تقولوا لما تصف ألسنتكم الكذب هذا حلال وهذا حرام لتفتروا على الله الكذب
“And do not say with what you tongues describe: ‘This is halaal, and that is haraam,’ in order to invent a lie against Allah…” [16:116]
It is not problematic at all for a qualified scholar who knows the Islamic ruling on a matter to say, “Such-and-such issue is halaal, or that issue is haraam,” or waajib or discouraged (makrooh), etc., and the books of Fiqh are available for those who love to read and research, full of scholars throughout history explaining the rulings of Allah’s Deen, and yes, some of them differed, and some of them were wrong in some of their positions, yet the scholars who err when deriving Allah’s rulings on situations are excused for their error[s] and rewarded for their sincere attempt[s] to arrive at the truth of the matter[s].
al-Imaam Ibn al-Qayyim’s book, I’laam al-Muwaqqi’een, is one of the most beneficial books on the topic. The title literally means: “Teaching those who ‘sign off’ (i.e. issue fatwas) on behalf of the Lord of the worlds [how to derive verdicts]”. Meaning: The one who says “waajib” about any religious issue is actually saying that it is an obligation from Allah’s Religion, and he is “signing” on behalf of Allah with his fatwa that the issue is waajib, from what Allah requires from His servants, from what is rewarded when fulfilled and punishable if left off. This is the only thing understood from any scholar who holds a position that a certain matter is an obligation. There is only one Legislator and source of rulings in the Religion, and He is Allah, the Exalted alone. Ibn al-Qayyim explains that those who are not qualified to issue rulings are sinful and face severe punishment in the Hereafter when issuing rulings without the required level of knowledge. Allah says:
ومن أظلم ممن افترى على الله كذبا أولئك يعرضون على ربهم ويقول الأشهاد هؤلاء الذين كذبوا على ربهم ألا لعنة الله على الظالمين} [هود: 18] .
“And who is more oppressive than one who invents a lie upon Allah. Such people will be presented to their Lord, and the witnesses shall say: These are the ones who lied upon their Lord! Nay, the curse of Allah be upon the oppressors.” [Hood:18]
Yet, as Ibn al-Qayyim explains, qualified scholars who diligently attempt to derive the correct ruling on a matter, but err in the process, are not considered “liars on Allah” (nor their students who transmit their verdicts!):
وهذه الآيات وإن كانت في حق المشركين والكفار فإنها متناولة لمن كذب على الله في توحيده ودينه وأسمائه وصفاته وأفعاله، ولا تتناول المخطئ المأجور إذا بذل جهده واستفرغ وسعه في إصابة حكم الله وشرعه، فإن هذا هو الذي فرضه الله عليه، فلا يتناول المطيع لله وإن أخطأ، وبالله التوفيق.
“Even though this Verse was [originally] about the polytheists and disbelievers, it still includes anyone who lies upon Allah about His towheed, His Religion, His Names, Attributes, and actions. Yet it DOES NOT apply to an erroneous yet rewarded [scholar] when he has expended his energy and done the best he can to try to reach the Hukm (verdict) of Allah and His Legislated Ruling, as this person has done what Allah has required him to do. Thus, the one who is obedient to Allah is not included [in the blame of the Verse], even when he errs, and through Allah alone is success.” [I’laam al-Muwaqqi’een, vol.4, p.133]
So it is very dangerous and very serious to speak about Islamic rulings, and this book (I’laam al-Muwaqqi’een) is an excellent guide to understand how serious the matter is and how much diligence is needed when deriving rulings.
NOTE: Discouragements for those unsure of the rulings or not qualified to make such rulings, rebuking those who would say ‘This is the hukm (ruling) of Allah,’ are indeed much needed in this day and time. Yet applying such passages to the qualified scholars of Islam or those who accurately convey their fatwas, is just wrong and unbefitting any upright Salafi, may Allah give us better. May Allah give us accuracy in our criticism, and allow us to benefit our people, without busying them with inaccurate claims and accusations against our brothers. This should not be a point of contention, and this is why unjust accusations based on it are excused and not being given any attention. And Allah knows best.
Assalamu akaykum. I reside in the place where the leaders of the masjid and the workers are in opposition with the advice of our scholars…
Do I contact the local authority because of them breaching the law ?
Most of the brothers wear masks in shops but not in mosque.
Is preventing an evil take precedence over implementing good.
Thanks.
Wa ‘alaykum as-Salaamu wa rahmatullaah. This question is answered directly in the article, may Allah bless you. “If you enter a mosque where the people are not abiding by the protocols of safety requested by the authorities to prevent the spread of the disease, then it is upon you to advise those who maintain that mosque to have the people abide by the precautionary procedures required by the relevant authorities.”
Assalamualaikum ya ustaadh,
There are a number of brothers including myself who do not agree with vaccinating our families. My son showed symptoms of regression after he was given the MMR vaccine and now he has Autism Spectrum Disorder. When my second was born, we avoided the MMR shot and he is developing just fine Alhamdulillah. The issue here is that we will choose to not vaccinate our family for COVID19, and we are being shunned by other salafis because of this. While there are other asatidhah who hold a different opinion about vaccinations, isnt there supposed to be more room for this difference of opinion?
Wa ‘alaykum as-Salaamu wa rahmatullaah. Basic advice without going beyond my level: When vaccinations are optional, research well and consider all known risks. Also, consider unknown risks. What does that mean? While many vaccinations have been studied and approved for use, and claims are made that they are safe and effective, quite logically you must know that a new vaccination that was just released could not possibly have a 20-year study of its long-term effects. Therefore, with all new medications, there is risk of long-term negative effects, the level of which at this point cannot be determined. As you know, many modern medicines and treatments, thought to be highly beneficial, have only become known as harmful after evaluating their long-term effects. So a great deal of caution is needed. As for government imposed vaccinations and the concerns over such vaccinations, then that is an issue beyond my level, something for our scholars to investigate and cooperate with the Muslim health experts to determine what direction should be given to the public about that, due to the potential benefit or harm, or mix of both, involved in such an issue. Until you have such a fatwa, consult a trusted Medical expert about your specific concerns, whenever possible an upright Muslim with good medical knowledge, and Allah knows best. May Allah grant me and you, and our Muslim brothers and sisters, good health and prosperity.
UPDATE: https://twitter.com/1MMeducation/status/1367121455255814144
UPDATE: https://twitter.com/1MMeducation/status/1367121455255814144
As salaam alakikum may ALLAH BLESS OUR BROTHER AND SISTER IN THIS DEEN. And may Allah preserve our scholars with long life with help of Allah. For myself I am waiting on the scholars for advice pertaining to this vaccination.
wa ‘alaykum as-Salaamu wa rahmatullaah. https://twitter.com/1MMeducation/status/1367121455255814144
بـــسم الله الرحمــن الرحــيم
Assalamualaikum Warahmatullahi Wabaraktuhu Ustadz
Hayyakallah. May Allah taala keep you and your family safe.
‘Afwan Ustadz, we would like to know how do we contact the Haiah Kibarul Ulama as how you contacted them with regards to “Questions from the West about Covid-19 answered by the Grand Mufti Shaykh ‘Abdul-‘Azeez Aal Shaykh’ earlier in the month of December 2020.
‘Afwan for taking your time, Ustadz.
Jazakumullahu khayran wa baarakallahu feekum
Wa ‘alaykum as-Salaamu wa rahmatullaah wa barakaatuh. Simply ask someone you know in Riyadh to submit your questions at their office, to follow up for you, and to send you the answers when there is a reply.
Not sure if I am understanding your position correctly Ustaz. Are you saying it is wajib to follow the Muslim authorities on their Covid protocols? If this is the case then yes of course no Muslim would differ with this based on the ayah in Surah an-Nisa about referring matters back to ulul amr. I also don’t know of any Salafi brothers in the West that say we don’t have to follow the safety measures put in place by the non Muslims even if we disagree with them. Now, what I want clarification on is this. I live in New Zealand and we are not mandated to wear masks nor are we mandated to adhere to social distancing rules in public gatherings hence none of the brothers here implement the 2 meter distance rule when praying. Is this correct ustaz? or should we start wearing masks and separating in the salah even if the non Muslim authorities don’t mandate it? BaarakAllahu feek.
Quite obviously, these protocols are for places which are being tested with the spread of Covid-19, during the time of the spread of Covid-19, when such measures are needed for the safety of the people, by Allah’s Permission. I do not know about the spread of the virus in New Zealand.